Discussions of Thus-Gone Ones

[B1] [F.226.b]

Homage to all buddhas and bodhisattvas!

Thus did I hear at one time. The Blessed One was residing in Śrāvastī, in Jeta’s Grove, Anāthapiṇḍada’s Park, together with a great monastic assembly of one thousand two hundred fifty monks. At that time, the Thus-Gone One remained in meditative seclusion for three months, sustained by a single alms meal. When those three months had elapsed, youthful Mañjuśrī went to the Blessed One, bowed down at his feet, and sat to one side. Venerable Śāriputra also went to the Blessed One when those three months had elapsed, bowed down at his feet, and sat to one side. In the same way, everyone else among the one thousand two hundred fifty hearers‍—including the elders venerable Mahāmaudgalyāyana, venerable Mahākāśyapa, venerable Mahākātyāyana, venerable Mahākauṣṭhila, venerable Kapphiṇa, venerable Amogharāja, venerable Subhūti, venerable Pūrṇamaitrāyaṇīputra, venerable Upāli, venerable Revata, venerable Kālodāyin, venerable Ānanda, venerable Yaśodeva, venerable Rāṣṭrapāla, venerable Śroṇakoṭīviṃśa, and venerable Rāhula‍—all went to the Blessed One, bowed down at his feet, and sat to one side. Moreover, a total of five thousand bodhisattvas‍—including the noble sons Bhadrapāla, Ratnasambhava, Guṇagupta, [F.227.a] Holder of the Swords, Naradatta, Varuṇa, Indradatta, Giving Faith, and Naradatta‍—all went to the Blessed One, bowed down at his feet, and sat to one side. Śakra, king of the gods, together with the gods of the Heaven of the Thirty-Three, also went to the Blessed One, bowed down at his feet, and sat to one side. The gods Santuṣita, Śrībhadra, and Nirmāṇa also went to the Blessed One, bowed down at his feet, and sat to one side. Brahmā, the lord of the Sahā universe, together with many thousands of gods, also went to the Blessed One, bowed down at his feet, and sat to one side. The gods Īśvara, Maheśvara, and Praśāntavinīteśvara, along with many thousands of divine beings from the pure realms, also went to the Blessed One, bowed down at his feet, and sat to one side. Moreover, the gods Sūrya and Candra also went to the Blessed One, bowed down at his feet, and sat to one side.

At that point youthful Mañjuśrī rose from his seat, draped his upper robe over one shoulder, and knelt with his right knee on the ground. With his palms joined, he bowed toward the Blessed One and asked, “Blessed One, how did you spend the last three months? The faculties of the Blessed One are so clear, [F.227.b] your face is so pure, and your complexion is so bright!”

The Blessed One replied, “Mañjuśrī, I have spent three months having discussions about buddhas. Mañjuśrī, I have spent three months having discussions about thus-gone ones and having discussions about the Dharma.”

Mañjuśrī asked, “Blessed One, how were your discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma? Blessed One, what was the essence of those discussions about buddhas, thus-gone ones, and the Dharma? Blessed One, it would be excellent if you would share the discussions between yourself and the thus-gone ones with us, if we are suitable recipients.”

The Blessed One gave his approval to youthful Mañjuśrī, saying, “Mañjuśrī, excellent, excellent! Mañjuśrī, it is excellent that you thought to ask the Thus-Gone One about the essence of my discussions with the thus-gone ones. Mañjuśrī, you have served the victorious ones of the past and generated roots of virtue with many hundreds of thousands of buddhas. Even though you already served many hundreds of thousands of buddhas, Mañjuśrī, it is because of the strength of these noble sons and daughters that you now speak about those Dharma discussions.

“Mañjuśrī, those individuals who encounter this teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma will not encounter the wicked Māra. Mañjuśrī, those noble sons and daughters who encounter this teaching on the discussions about buddhas, thus-gone ones, and the Dharma will behold the Thus-Gone One before them. [F.228.a] You should know that I will also see them. Mañjuśrī, I will see those noble sons and daughters who encounter this teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma, and I will see those who reject it as well.

“Mañjuśrī, those noble sons and daughters who do not reject this teaching will be faithful, trusting, sincere, and honest, and they will have perfect behavior and motivation. Furthermore, Mañjuśrī, those noble sons and daughters will develop discipline. They will not be lazy, covetous, or malicious. They will not be careless or stingy. Mañjuśrī, such noble sons and daughters will develop discipline. They will be free of laziness, covetousness, malice, and stinginess. They will develop mindfulness, intelligence, and understanding. They will have perfect modesty, they will act diligently, and their trust will be great.”

To that Mañjuśrī replied, “Blessed One, in that case, now is the time for the Blessed One to teach and explain the absorption of the teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma, right here before the gods, humans, and asuras‍—here before the whole world including its gods. Well-Gone One, the time has come for it. When we have heard it from the Blessed One, we will remember what you say.” [F.228.b]

The Blessed One replied, “Mañjuśrī, for that reason, listen carefully and pay attention. I shall now explain.”

Youthful Mañjuśrī replied, “Very well, Blessed One,” and he listened as the Blessed One had instructed.

The Blessed One continued, “Mañjuśrī, to the east, beyond one thousand buddha fields, is the world known as Abhirati. There, the thus-gone, worthy, perfect Buddha Akṣobhya resides, flourishes, prospers, and teaches Dharma. Mañjuśrī, there I asked the thus-gone, worthy, perfect Buddha Akṣobhya, ‘On what basis did the thus-gone, worthy, perfect Buddha Akṣobhya fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, the thus-gone Akṣobhya replied to me, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of childish, ordinary beings’ perception of a self.’ Mañjuśrī, I then asked the thus-gone Akṣobhya, ‘What is the basis for childish, ordinary beings’ perception of a self?’ He replied to me, ‘Since it is based on ignorance, childish, ordinary beings’ perception of a self is baseless. It is on such a basis that I fully awakened to unexcelled and perfect buddhahood.’ Mañjuśrī, the thus-gone Akṣobhya then asked me, ‘On what basis did5 the greatest of the Śākya kings, Śākyamuni, fully awaken to [F.229.a] unexcelled and perfect buddhahood?’ Mañjuśrī, I then replied to the thus-gone Akṣobhya, ‘I fully awakened to unexcelled and perfect buddhahood based on the manifestation of the sixty-two convictions that childish, ordinary beings maintain.’ Mañjuśrī, the thus-gone Akṣobhya asked me, ‘On what basis do the sixty-two convictions of childish, ordinary beings manifest?’ Mañjuśrī, I replied to the thus-gone Akṣobhya, ‘The sixty-two convictions of childish, ordinary beings manifest based on fully engaging in the phenomena of the mind and mental factors that are the basis of illusory beings. I fully awakened to unexcelled and perfect buddhahood on that same basis.’ Such were the questions in the discussion we had by means of the mind.

“Furthermore, Mañjuśrī, in the eastern direction, the thus-gone, worthy, perfect Buddha Well Protected asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, I said to the Thus-Gone One, ‘I fully awakened to unexcelled and perfect buddhahood based on the manifestation of desire, aversion, and delusion, which form the basis for childish, ordinary, ordinary beings.’ Mañjuśrī, the Thus-Gone One then asked me, ‘On what basis do the desire, aversion, and delusion of childish, ordinary beings manifest?’ [F.229.b] Mañjuśrī, I replied to the Thus-Gone One, ‘The desire, aversion, and delusion of childish, ordinary beings manifest on the basis of the realm of the inconceivable.’ ”

Youthful Mañjuśrī then asked the Blessed One, “Blessed One, why is it that the realm of the inconceivable is inconceivable?”

The Blessed One said, “Mañjuśrī, it is based on the absence of a basis known as baseless6 that the desire, aversion, and delusion of childish, ordinary beings manifest.

“Moreover, Mañjuśrī, I asked the thus-gone Well Protected, ‘On what basis did the thus-gone, worthy, perfect Buddha Well Protected fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One told me, ‘I fully awakened to unexcelled and perfect buddhahood based on the manifestation of the acts of immediate consequence of childish, ordinary beings.’ ”

Youthful Mañjuśrī asked the Blessed One, “On what basis do the acts of immediate consequence of childish, ordinary beings manifest?”

The Thus-Gone One said, “Mañjuśrī, the acts of immediate consequence of childish, ordinary beings manifest on the basis of nonexistence. Mañjuśrī, it is like this: when sleeping, a person may dream that they grab a poisonous snake, get bitten, and die there. Due to the pain of their brush with death and the agony of dying, the person may then awaken. However, as soon as they awaken, they will understand that painful experience to be nonexistent. [F.230.a] In that case, tell me, Mañjuśrī‍—was that person bitten by a poisonous snake?”

“No, Blessed One, they were not.”

“Tell me, Mañjuśrī‍—since they were not bitten, did they suffer?”

“No, Blessed One, they did not. Why is that? Blessed One, just as that poisonous snake did not exist, the one who was bitten also did not exist. Therefore, how could their agony and experience exist?”

“In the same way, Mañjuśrī, all phenomena are devoid of a basis. Just as all phenomena are devoid of a basis, so are the bite and the agony. Just as that agony is, so too is the poisonous snake. Just as the poisonous snake is, so too are all phenomena. Just as all phenomena are, so too are the acts of immediate consequence. Just as the acts of immediate consequence are, so too is awakening. Just as awakening is, so too is any basis. It is on such a basis that I fully awakened to unexcelled and perfect buddhahood. Such were the questions in the discussion we had by means of the mind.

“Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect Buddha Sumerukalpa, ‘On what basis did the thus-gone, worthy, perfect Buddha Sumerukalpa fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, the thus-gone Sumerukalpa replied, ‘I fully awakened to unexcelled and perfect buddhahood based on the limits of the earth element, the water element, the fire element, the wind element, and the space element.’ [F.230.b] Mañjuśrī, thus-gone Sumerukalpa continued, ‘On what basis did the thus-gone, worthy, perfect Buddha, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the same basis from which the thus-gone Sumerukalpa teaches the six classes of beings.’ Such were the questions in the discussion we had by means of the mind.”

“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Samantakusuma resides, flourishes, prospers, and teaches Dharma. I asked him, ‘On what basis did the thus-gone, worthy, perfect Buddha Samantakusuma fully awaken to unexcelled and perfect buddhahood? Furthermore, how was this buddha field manifested?’ Mañjuśrī, the thus-gone, worthy, perfect Buddha Samantakusuma replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the first arousal of the intention to attain awakening. This buddha field was manifested in the same way that illusory beings have manifested the eight liberations.’ ”

Then youthful Mañjuśrī asked the Blessed One, “Blessed One, how did the thus-gone Samantakusuma fully awaken to unexcelled and perfect buddhahood on the basis of the first arousal of the intention to attain awakening?”

The Blessed One replied, “Mañjuśrī, that arousal of the intention to attain awakening is unarisen, and it is also not arising now. [F.231.a] So, the thus-gone, worthy, perfect Buddha Samantakusuma fully awakened to unexcelled and perfect buddhahood on the basis of the first arousal of the intention to attain awakening, which is like that. Moreover, Mañjuśrī, the thus-gone Samantakusuma asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ Mañjuśrī, I replied to that thus-gone one that I fully awakened to unexcelled and perfect buddhahood on the basis upon which all desires are known. Such were the questions in the discussion we had by means of the mind.

“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Transcendent Over All Misery resides, flourishes, prospers, and teaches Dharma. I asked him, ‘On what basis did the thus-gone Transcendent Over All Misery fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One told me, ‘I fully awakened to unexcelled and perfect buddhahood based on that which is the basis for the manifestation of existence for childish, ordinary beings.’ Moreover, Mañjuśrī, the thus-gone Transcendent Over All Misery asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood based on that which is the basis for the indiscernible beginning of all beings as they rotate through saṃsāra.’ ” [F.231.b]

Youthful Mañjuśrī asked the Blessed One, “What is the basis for the indiscernible beginning of all beings as they rotate through saṃsāra?”

The Blessed One replied, “Mañjuśrī, it is upon ignorance that the indiscernible beginning of all childish, ordinary beings is based.”

Mañjuśrī asked, “Blessed One, why is the beginning indiscernible?”

The Blessed One replied, “It is like this, Mañjuśrī: all phenomena lack substance. I fully awakened to unexcelled and perfect buddhahood on the basis of that lack of substance.”

Mañjuśrī asked, “Thus-Gone One, based on what absorption did you discuss these topics?”

The Blessed One responded, “Mañjuśrī, the thus-gone ones discuss these topics by abiding in the inconceivable and stainless absorption of the completely pure seal. Mañjuśrī, even if there is not a single embodied buddha present, if one rests in that absorption, several embodied buddhas will appear. Mañjuśrī, even if there is not a single buddha field present, if one rests in that absorption, a variety of buddha fields will appear. Mañjuśrī, even if there is not a single hearer present, if one rests in that absorption, a variety of hearers will appear. Mañjuśrī, even if there is absolutely no buddha speech in existence, if one rests in that absorption, a variety of buddha speech will resound. Mañjuśrī, even if there is not a single piece of knowledge present, if one rests in that absorption, a variety of things will be known. Mañjuśrī, even if there is not a single being present, if one rests in that absorption, many beings will be liberated.”

Mañjuśrī said, “Blessed One, how wonderful! This absorption is so vast! [F.232.a] Blessed One, how wonderful‍—this absorption is inconceivable! Blessed One, how wonderful‍—this absorption is unobstructed! Blessed One, how wonderful‍—this absorption is difficult to comprehend! Blessed One, how wonderful‍—this absorption is profound! Blessed One, how wonderful‍—this absorption is transcendent!”

The Blessed One responded, “Mañjuśrī, it is like that; it is just as you have said. Mañjuśrī, this absorption is vast. Mañjuśrī, this absorption is inconceivable. Mañjuśrī, this absorption is unobstructed. Mañjuśrī, this absorption is difficult to comprehend. Mañjuśrī, this absorption is profound. Mañjuśrī, this absorption is transcendent.

“Mañjuśrī, because of resting in this absorption, I do not go from this buddha field to any other buddha field in order to ask questions to those blessed buddhas. Likewise, those blessed buddhas do not have to come to me. I ask them questions, and they, likewise, ask me questions. Furthermore, while abiding in this world, I can ask questions to those blessed buddhas who abide in the various other worlds. Likewise, those blessed buddhas who abide in various other worlds can ask me questions while I abide here. Mañjuśrī, while abiding in this absorption, my voice can be understood in all buddha fields, and that sound reaches those blessed buddhas without interference. Mañjuśrī, while abiding in this absorption, the voices of those blessed buddhas can also be understood in all buddha fields, and they reach me without interference. Mañjuśrī, while abiding in this absorption, I can also respond to those blessed buddhas, and while they abide in this absorption they can respond to me. [F.232.b]

“Mañjuśrī, it is like this analogy: A person might leave from here and go to a large and great city where people are having conversations. As people are talking to each other, echoing sounds can be heard. Tell me, Mañjuśrī‍—will one such echo communicate with another echo? Or will the former echo be understood by the subsequent echoes? Or will they mutually hear or know each other?”

Mañjuśrī responded,7 “Blessed One, the subsequent echo will not hear or know the sound of the earlier echo. Why is that? Blessed One, it is because echoes do not have conscious awareness. Not having conscious awareness is a topic for discussion by means of8 the mind.”

The Blessed One said, “Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect Buddha Samantaprabha, ‘On what basis did the thus-gone, worthy, perfect Buddha Samantaprabha fully awaken to unexcelled and perfect buddhahood?’ Thus-gone Samantaprabha responded to me, ‘I fully awakened to unexcelled and perfect buddhahood by relying on perception.’ I then asked, ‘How did you fully awaken to unexcelled and perfect buddhahood by relying on perception?’ The Thus-Gone One replied to me, ‘What is being based on perception like?’ Mañjuśrī, I responded to that thus-gone one, ‘Being based on perception does not exist.’ He said, ‘Therefore, I fully awakened to unexcelled and perfect buddhahood by being without a basis.’ Mañjuśrī, thus-gone Samantaprabha continued, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ [F.233.a] Mañjuśrī, I responded to the Thus-Gone One, ‘I awakened to unexcelled and perfect buddhahood on the basis from which the thus-gone ones prophesy bodhisattvas for unexcelled and perfect awakening.’ Such were the questions in the discussion we had by means of the mind.

“Furthermore, Mañjuśrī, in the east, I asked the thus-gone, worthy, perfect Buddha Lord Protector Cloud-Ruling Lamp, ‘On what basis did the thus-gone Lord Protector Cloud-Ruling Lamp fully awaken to unexcelled and perfect buddhahood?’ He told me, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the realm of the inconceivable.’ Mañjuśrī, the Thus-Gone One continued, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the nature of beings.’ ”

Youthful Mañjuśrī asked the Blessed One, “Blessed One, where does the so-called ‘nature of beings’ reside?”

The Blessed One responded to youthful Mañjuśrī, “Mañjuśrī, I will give an analogy so that you can understand this. Some others will also understand the meaning of this analogy. [F.233.b] Mañjuśrī, it is like this analogy: If a magician or a magician’s skilled apprentice conjures a host of elephants, horses, chariots, foot soldiers, and human forms that move back and forth, or if he displays an army of the four kinds of troops, what do you think about that, Mañjuśrī? Is that army of the four kinds of troops present somewhere? As that army is displayed, does something appear there?”

Mañjuśrī replied, “No, Blessed One. If that army is completely nonexistent, how could it manifest, be present, or appear in actuality?”

“Likewise, Mañjuśrī, if beings or those labeled as beings are utterly nonexistent, how could they9 be present? How could they appear in actuality? Mañjuśrī, it is on such a basis that I fully awakened to unexcelled and perfect buddhahood. Such were the questions in the discussion we had by means of the mind.”

When this teaching was given, sixty thousand gods of the desire realm and form realm attained the purified Dharma eye, free from dust and blemish. Three million two hundred thousand brahmins with excessive pride developed a mind free from excessive pride. Four hundred thousand gods developed acceptance of the unborn nature of phenomena.

At this point the Blessed One smiled. As is the case whenever blessed buddhas smile, a variegated array of blue, yellow, red, white, crimson, crystal, and silver-colored rays of light emanated from his mouth and filled infinite, limitless world systems with light. After traveling as far as the abode of Brahmā, the light rays returned, circled the Blessed One three times, and disappeared into the crown of his head. [F.234.a] As soon as the Blessed One smiled, all the world systems of the great trichiliocosm were illuminated and filled with bright light.

Youthful Mañjuśrī then said to the Blessed One, “Blessed buddhas do not smile without cause or reason. Therefore, what is the cause for the Blessed One’s smile just now? What is the reason?”

The Blessed One responded, “When I gave that teaching, sixty thousand gods of the desire realm and form realm attained the purified Dharma eye, free from dust and blemish. Three million two hundred thousand brahmins with excessive pride developed a mind free from excessive pride. Four hundred thousand gods developed acceptance of the unborn nature of phenomena. When thirty-two thousand of those gods die and transmigrate from their divine realms, they will be reborn in the buddha field of the thus-gone Akṣobhya. From that buddha field they will also travel to other buddha fields. Accomplishing unexcelled and perfect buddhahood after limitlessly and immeasurably many eons, they will fully awaken to buddhahood and all become known as the thus-gone, worthy, perfect Buddha Samantaprabha. The buddha fields of those fully awakened buddhas will become filled with light. Just as the gods of the Heaven of the Thirty-Three are always adorned with beautiful things, so will the worlds where these beings attain awakening always be adorned. Mañjuśrī, that is the cause for my smile. That is the reason.

“Mañjuśrī, it is like this: in the east, immeasurable, countless thus-gone ones named Śākyamuni teach this very discussion about buddhas, discussion about thus-gone ones, and discussion about the Dharma. [F.234.b] Likewise, in the south, west, and north, as well as below and above, in all the ten directions, immeasurable, countless thus-gone ones teach this very same discussion about buddhas, discussion about thus-gone ones, and discussion about the Dharma. Whatever words I have used to teach, those thus-gone ones use the very same words.

“Mañjuśrī, in this very place within space, the blessed buddhas of the past also delivered this Dharma teaching of the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma. Mañjuśrī, in this very place within space, the blessed buddhas who will appear in the future will also explain this Dharma teaching on the discussions about buddhas, the discussions about thus-gone ones, and the discussions about the Dharma. Mañjuśrī, in this very place within space, the thus-gone Maitreya will also deliver this Dharma teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma. Mañjuśrī, spoken by the Buddha means truthful speech. Mañjuśrī, this Dharma teaching on the discussions about buddhas, discussions about thus-gone ones, and discussions about the Dharma is spoken by the Thus-Gone One, and so it is truthful speech.

“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Varāṅga asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ [F.235.a] I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis from which illusory beings accomplish the eight liberations.’ Mañjuśrī, I then asked the thus-gone, worthy, perfect Buddha Varāṅga, ‘On what basis did the thus-gone Varāṅga fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One replied to me, ‘On what basis will the thus-gone Śākyamuni pass away into the expanse of nirvāṇa in which the aggregates do not remain?’ ”

Youthful Mañjuśrī now asked, “Blessed One, on what basis will you pass away into the expanse of nirvāṇa in which the aggregates do not remain?”

The Blessed One replied, “Mañjuśrī, the blessed buddhas pass away on the basis of the domain of the inconceivable limit. Mañjuśrī, all phenomena have a basis like that. Such were the questions in the discussion we had by means of the mind.

“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha All-Seeing asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the emanation of a buddha.’ Mañjuśrī, I then asked the thus-gone All-Seeing, ‘On what basis did the thus-gone All-Seeing fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One replied, ‘I fully awakened to unexcelled and perfect buddhahood on the very same limit that forms the basis from which you are posing that question to me.’ [F.235.b] Such were the questions in the discussion we had by means of the mind.”

“Moreover, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Exalted Noble Lord of the Pure Sky asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ I replied to the Thus-Gone One, ‘I fully awakened to unexcelled and perfect buddhahood on the same basis on which the phenomena of childish, ordinary beings are based.’ ”

Mañjuśrī asked, “Blessed One, what is the basis for the phenomena of childish, ordinary beings?”

“Mañjuśrī,” replied the Blessed One, “do you consider the phenomena of childish, ordinary beings to be existent?”

“No, Blessed One,” said Mañjuśrī. “Why is that? Blessed One, it is because the phenomena of childish, ordinary beings cannot be observed either inside or outside.”

The Blessed One said, “Just like that, Mañjuśrī, I fully awakened to unexcelled and perfect buddhahood without dwelling either inside or outside.

“Moreover, Mañjuśrī, I asked the Thus-Gone One, ‘Thus-gone, worthy, perfect Buddha Exalted Noble Lord of the Pure Sky, on what basis did you fully awaken to unexcelled and perfect buddhahood?’ [F.236.a] The Thus-Gone One replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis from which illusory beings accomplish the eight liberations.’ ”

Youthful Mañjuśrī then asked the Blessed One, “Blessed One, if illusory beings do not exist and cannot be observed, how could they actually accomplish the gateways of the eight liberations?”

The Blessed One replied, “Tell me, Mañjuśrī‍—are those phenomena, which do not exist and cannot be observed, illusory beings?”

Mañjuśrī said, “Blessed One, they are not.”

“Tell me, Mañjuśrī,” said the Blessed One. “Do illusory beings exist?”

Mañjuśrī replied, “Blessed One, they do not.”

The Blessed One said, “Likewise, Mañjuśrī, I fully awakened to unexcelled and perfect buddhahood on the basis of the eight liberations, which are just like that. Such were the questions in the discussion we had by means of the mind.

“Moreover, Mañjuśrī, in the east, I asked the thus-gone Splendorous King of the Glorious Exalted Flower-Garland Corona, ‘Thus-gone Splendorous King of the Glorious Exalted Flower-Garland Corona, on what basis did you fully awaken to unexcelled and perfect buddhahood?’ The Thus-Gone One replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of form, feeling, perception, and formation, and also on the basis of consciousness.’ ” [F.236.b]

Mañjuśrī asked, “Blessed One, what is the basis of form, feeling, perception, formation, and consciousness?”

The Blessed One replied, “Tell me, Mañjuśrī‍—besides the five aggregates, are there some phenomena that are the basis for the aggregates?”

“Blessed One, there are not,” replied Mañjuśrī.

The Blessed One asked, “Tell me, Mañjuśrī‍—does the essence of form abide in form?”

“Blessed One, it does not,” replied Mañjuśrī.

The Blessed One asked, “Tell me, Mañjuśrī‍—is the essence of feeling, perception, formation, and consciousness the same as feeling, perception, formation, and consciousness?”

“Blessed One, it is not,” replied Mañjuśrī.

The Blessed One asked, “Tell me, Mañjuśrī‍—are form, feeling, perception, formation, and consciousness without any basis?”

“Blessed One, it is so,” replied Mañjuśrī. “Blessed One, form, feeling, perception, formation, and consciousness have no basis.”

The Blessed One said, “In the same way, Mañjuśrī, the essence of perceiving is the absence of perceiving. The absence of perceiving is awakening. Such were the questions in the discussion we had by means of the mind.

“Mañjuśrī, the thus-gone Splendorous King of the Glorious Exalted Flower-Garland Corona asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ [F.237.a] I replied, ‘All phenomena‍—inexhaustible and vast as space‍—are awakening. I fully awakened to unexcelled and perfect buddhahood on such a basis. All phenomena have such a basis.’ Such were the questions in the discussion we had by means of the mind.”

When this teaching was given, all the worlds in the great trichiliocosm moved in six ways: they shook, trembled, rocked, quaked, vibrated, and rumbled. The entire great trichiliocosm became suffused with bright light. At that time, at that moment, in that very instant, even the pitch-black intermediate spaces between worlds, where the wondrous, powerful, brilliant light of the sun and the moon does not shine, where their brilliance, illumination, and luminosity cannot reach and spread light‍—even those places became suffused with light.

Then the Blessed One smiled, and as is the case whenever blessed buddhas smile, a variegated array of blue, yellow, red, white, crimson, crystal, and silver-colored rays of light emanated from his mouth and filled infinite, limitless world systems with light. After traveling as far as the abode of Brahmā, the rays of light returned, circled the Blessed One three times, and disappeared into the crown of his head.

The Blessed One now turned to his right, looked with his elephant gaze, and made this prophecy to venerable Ānanda: “Ānanda, this assembly is immaculate; [F.237.b] it is pure to the core. Ānanda, when this teaching was given, the minds of five hundred monks were freed from defilement without any further appropriation. Ānanda, among all the monks who abide here in the Jeta’s Grove, there is not a single one who harbors any doubt, uncertainty, or worry with regard to these teachings. Five thousand bodhisattvas gained certainty in the unborn nature of phenomena. Many thousands of beings developed the resolve to attain unexcelled and perfect buddhahood, and in the future all of them will come to share the same name: the thus-gone, worthy, perfect Buddha Universal Proclamation. Their lives will last for an entire eon, and their sacred Dharma will persist for half an eon thereafter.

At that time, King Prasenajit of Kośala had the thought, “I have gone a long time without seeing the Thus-Gone One, so I must go to where he resides so that I can honor him, meet him, and serve him.”

King Prasenajit of Kośala said to his minister Long Shape, “I wish to honor, meet, and serve the Blessed One, so go right away and prepare my carriage with the finest horses.”

King Prasenajit of Kośala then said to his minister Great Glory, “I wish to honor, meet, and serve the Blessed One. Therefore, Great Glory, go and prepare an army of the four kinds of troops.”

King Prasenajit of Kośala then said to his chief queen, “You must also come to honor, meet, and serve the Blessed One.” [F.238.a]

King Prasenajit of Kośala then said to the prince Given-by-Viśākhā, “Prince Given-by-Viśākhā, go tell Mṛgāramātā that King Prasenajit wishes to go to honor, meet, and serve the Blessed One.”

King Prasenajit of Kośala then said to his court astrologer Suviśākha, “Suviśākha, go and gather together all the inhabitants of the city of Śrāvastī. Summon everyone from the kingdom and the surroundings: those who travel by foot, those who come via the four-way crossroads and via the three-way crossroads, and those who travel by carriage. Tell them all that King Prasenajit of Kośala commands that they go to honor, meet, and serve the Blessed One. You must also summon all the ministers, the householder Anāthapiṇḍada, the householder Susārthavāha, the householder Viśākha, and the householder Friend of the Nāgas. Also summon all the merchants and householders. Summon the householders Arisen Great Merit, Great Merit, and Heart of Great Merit. Also, summon Unrestrained Generosity, Mṛgāra, Increaser, and Given-by-Viśākhā. Summon the householder Vīraśrī, the householder Moves with a Hero’s Gait, Nandika, Pristine Mind, Amoghasiddhi, and Āgraha as well. Summon the householder Greatest Array, the householder Peaked Ears, the householder Bearing Earrings, and the householder Bearing Flower Earrings. Tell them they must go to honor, meet, and serve the Blessed One. [F.238.b] Tell them, ‘Friends, as soon as you hear this command of King Prasenajit of Kośala you must depart.10 Friends, you must depart.’ ”

The court astrologer Suviśākhā then conveyed the command of King Prasenajit just as he had heard it from the great king.

Queen Mālādhārā then addressed her maids Noble Kind Lady, Kusumaśrī, and Noble Joyous Lady, “Go to the wives of the householders and convey my message that they must go to honor, meet, and serve the Blessed One. With my words, summon the householders’ wives Candrā, Vimalā, Noble Bliss, Āryā, All-Knowing, Matchless Noble One, Lady of the Great Array, Sucandrā,11 and Stainless Quality.”

Her companions said, “Yes, Queen,” and they conveyed the command of the queen just as they had heard it.

When King Prasenajit’s finest carriage had been prepared, the minister Long Shape went to King Prasenajit of Kośala and said, “Your Highness’s finest mounts are ready.”

King Prasenajit of Kośala then mounted the fine carriage so that he could go to honor, meet, and serve the Blessed One. In his power and splendor, the great king was surrounded and venerated by his retinue of consorts. He was also surrounded by the country people as well as the townspeople and venerated by his army of the four kinds of troops. They brought flowers, flower garlands, incense, perfume, wreaths, ointments, powders, umbrellas, banners, flags, and garments. The king carried precious and priceless clothing and was clad in broad and extensive precious clothing. He was surrounded by sixty thousand chariots, sixty thousand palanquins, and sixty thousand people on foot. [F.239.a] They raised sixty thousand flags and played sixty thousand instruments as well as many large drums and cymbals. With such royal pomp they went forth from the city of Śrāvastī.

King Prasenajit of Kośala rode in his carriage as far as possible. When he dismounted, he obtained power and dominion over that area. What are the five royal insignia of a kṣatriya king who has been anointed on the crown of his head? They are the precious sword, the precious umbrella, the precious crown, the precious fan, and the precious jeweled shoes. He was presented with all those, and once he was adorned with them, he proceeded on foot to the Jeta’s Grove.

Understanding that the Jeta’s Grove was a quiet place, King Prasenajit of Kośala said to his minister Long Shape, “Long Shape, this place is the abode of wandering meditators. It is the abode of practitioners who enjoy solitude, who abide in emptiness, who abide in the absence of marks, and who abide in the absence of wishes. It is the abode of nonabiding meditators. It is a place that is free of opposing forces. In addition having to characteristics such as those, it is a quiet and remote place.”

So King Prasenajit of Kośala said to Youthful Splendorous Viśākha, “Youthful Splendorous Viśākha, please keep my retinue quiet.”

In the Jeta’s Grove, King Prasenajit of Kośala then beheld the all-knowing, all-seeing Blessed One surrounded by the assembly of monks. He was seated and teaching the Dharma while being venerated by the assembly of monks and by many groups of gods. As joy and delight arose in King Prasenajit of Kośala, at that moment, he offered these verses:

King Prasenajit of Kośala went up to the Blessed One and bowed down before him. He bowed down again with his mind filled with devotion. As he beheld the Blessed One in a state of trust, he bowed down again and spoke to the Blessed One, “Blessed One, I am the king of Kośala. Blessed One, I am the king of Kośala, and I bow down to you.”

The Blessed One said to King Prasenajit of Kośala, “Great king, you have shown respect and veneration, and you have performed worship. That is sufficient, so now rise. Rise, great king, and sit on your seat.”

King Prasenajit of Kośala sat before the Blessed One and gazed upon him with unblinking eyes. Having looked upon the Blessed One, he first held up the precious and priceless clothing. He then removed his own clothes that he was wearing and offered them all to the Blessed One. After making this offering, he said to the Blessed One, “Blessed One, these precious garments of mine are the result of the ripening of past actions. [F.240.b] They are irreproachable, excellent, without faults, and pleasant to wear. They have not been taken from anyone by means of my power. Since they are the result of previous good conduct, Blessed One, please accept them.”

The householder Anāthapiṇḍada thought, “The king of Kośala is offering to the Blessed One these precious garments that he has already used.”

Due to the Blessed One’s power, King Prasenajit of Kośala knew the householder Anāthapiṇḍada’s thoughts, so he said to the Blessed One, “Blessed One, I had not previously thought to offer my precious clothing to the Blessed One. Rather, the intention arose upon seeing the Blessed One. Hence, Blessed One, please accept these precious garments out of your kindness. Blessed One, this idea just came to me quickly. Blessed One, I thought to make this offering because it is so rare to meet the thus-gone ones, as rare as the uḍumbara flower. I now offer these verses so that I may please the Blessed One:

The Blessed One accepted the garments that had been offered by King Prasenajit of Kośala and said, “Great king, it is excellent that such a vast intention has arisen in your mind! Excellent! Great king, for that reason you should exert yourself in four principles. Great king, those four are as follows: (1) When a kṣatriya king has been anointed on the crown of his head and receives power and dominion in that land, he must go before monks and brahmins who maintain discipline and ask questions of them. (2) In order to protect and safeguard the teachings of the thus-gone ones, he must accomplish them. (3) He must be determined to pursue the Dharma out of a desire for the profound. (4) He must be determined to gain certainty about the true state by being free of wrong views. Great king, you must exert yourself in those four principles.”

When the Blessed One had spoken those words, when the Well-Gone One finished that teaching, he, the Teacher, continued:

“Furthermore, great king, with regard to what is supreme and suitable, I shall now explain the supreme teaching in order to benefit beings. Great king, what is the supreme teaching? Great king, the supreme teaching is that all phenomena are inconceivable. Who cannot conceive of them? Great king, they cannot be conceived of by anyone at all; that is why it is said that all phenomena are inconceivable. Great king, what is meant when we speak of all phenomena? Great king, all those phenomena are not phenomena. Therefore, all phenomena are known as all phenomena. In what way are they not phenomena? Great king, the more you engage with them, the more you do not conceive of them as phenomena. Great king, that which is called not conceiving of phenomena is the source of ignorance. If you observe conceptualization, it becomes nonconceptualization. Great king, if conceptualization is transformed, it becomes nonconceptualization. Great king, conceptualization is a symbolic designation. Great king, conceptualization is attachment. Great king, if there is conceptualization, it is called childishness. Great king, childishness perpetuates childishness. [F.242.a] Why is it called perpetuating childishness? Because it perpetuates childishness. How is it perpetuated? It perpetuates conceptualization. What is that conceptualization? It is the perpetuation of the concept of a self, the concept of existence, the concept of a being, and everything from the concept of form up to the concept of consciousness. It is the perpetuation of everything from the concept of the eyes, ears, nose, tongue, body, and the mind up to all concepts, even as far as the concept of nirvāṇa. Great king, why is nirvāṇa called nirvāṇa? Because it is a conceptualization of nirvāṇa.

“Great king, the concept of nirvāṇa does not exist. Great king, for childish, ordinary beings, nirvāṇa is enacted in the manner of a wheel or a river eddy. Great king, why is the term ‘manner’ used? Because it is not within the realm of experience. It cannot be the experience of anyone anywhere. Since it is not the experience of anyone, it is not in the realm of conceptualization. Great king, why is it called the realm of experience? Because it conceals that mind, that great experience, and that inauthentic experience. What is inauthentic? Anything that is not real is inauthentic. Nonexistent things are all inauthentic, which is why they are called nonexistent. Great king, why are nonexistent things called nonexistent? Because, great king, they lack substance. Why do inauthentic things lack substance? Because inauthentic things are impermanent, because they are painful, because they lack a self, and because they are an impure reality. Anything that is not true12 is inauthentic.

“Likewise, great king, conceptualization is mistaken. Why is it called mistaken? [F.242.b] Because, great king, what is mistaken is neither here, nor there, nor anywhere in between. Hence, great king, how could there be any conceptualization? What is conceptualization? It is the conceptualization of impermanence, suffering, selflessness, and ugliness. Great king, why is there no conceptualization here, there, or in between? Consider how the conceptualization of impermanence is just the same as the conceptualization of permanence!

“Great king, in reference to what has been said, what is meant by in between? Great king, if there is no in-between, then one cannot determine the middle. How, then, could one determine the edge? Great king, where one cannot observe the middle, one cannot observe the edge. If one cannot determine the edge, one has also eliminated movement. Where movement is eliminated, no one can go. If no one can go, then no one will proceed. If no one can proceed, there can be no rebirth. Where there is no rebirth, the only continuation is the abode of awakening. The abode of awakening is devoid of grasping. Being devoid of grasping is called a sentient being. That is why bodhisattvas are known as supreme sentient beings. Therefore, bodhisattvas are without grasping. Why is it called devoid of grasping? It is known as devoid of grasping because there is no grasping at observations. Great king, that is the supreme teaching. In this way, I teach the profound Dharma and give explanations.

“In this way, phenomena are uncreated, unchanging, and unceasing; they are empty of essential nature. Great king, as for ‘essential nature,’ why do we speak of being empty of essential nature? It is because all phenomena lack intrinsic substance that they are said to be empty of essential nature. Great king, why is that Dharma known as profound? Because, great king, it leads to the stable states. Great king, what are those stable states? They are states in which bodhisattva great beings engage. [F.243.a] What is meant by engage? Engaging with all phenomena as being empty‍—whoever engages with emptiness understands that. That is why it is said that all phenomena are emptiness.

“As for saying that all phenomena are inconceivable, it means that they are devoid of characteristics. Great king, why are they devoid of characteristics? Great king, all phenomena are selfless. What is selfless cannot be demonstrated. What cannot be demonstrated cannot be disturbed. What cannot be disturbed is grounded. What is grounded is unestablished. What is unestablished will not be squandered. What will not be squandered is known as all phenomena’s abiding realm of phenomena.

“Great king why is the abiding realm of phenomena known as abiding phenomena? Great king, phenomena do not abide. That ‘nonabiding’ has been unobservable since the very beginning, and even the beginning is unobservable. What is without an observable basis is also without observable going or coming. What is without an observable becoming is known as the space of emptiness. Great king, why is that space unobservable? If a space is observed within a space, it becomes the space itself. Great king, in that way, childish, ordinary beings will run toward liberation. Great king, why is it called liberation? Liberation is inexhaustible. Those who run toward the inexhaustible will become exhausted. Those who are exhausted will become utterly exhausted. Those who become utterly exhausted are weakened. How are they weakened? They are weakened with respect to the true nature. Those who are weakened are distant from the gateways to liberation. Great king, why are they called gateways? They are gateways because they are well disposed toward two sides. Great king, this use of the term gateway of liberation is a symbolic expression. [F.243.b] Great king, why is it called a symbolic expression? Because in this there is nothing whatsoever to express and nothing to understand. Where there is nothing to be understood, there is also nothing to cognize.

“Great king, why do we say that an unsuited person with no reasoning is unsuited? Because they accept and reject. How do they accept and reject? They accept and reject where there is nothing to accept and nothing to reject. Those who reject are running. Where are they running to? They are running toward awakening. They are running toward emptiness. Those who are running are distant from this teaching and far from being near to awakening. Great king, why is it called being near? It is neither near to awakening nor not near to it. What is awakened is not established anywhere. Therefore, it is not known as either peace or nonpeace. Great king, why are those who are at peace and awakened called awakened? Because they are lions. What is a ‘lion’? It is to be unafraid. Why are they said to be unafraid? Because, great king, they have transcended fear. Great king, with regard to those who are unafraid, why are thus-gone ones called thus-gone ones? Thus-gone ones are called thus-gone ones because they come and go. Great king, why else are they called thus-gone ones? Because they have not gone, nor have they not gone. That is why they are called thus-gone ones. Great king, why are discussions about buddhas known as discussions about buddhas and discussions about thus-gone ones? Because buddhas understand that all phenomena are unmoving. How do they understand that? They understand it in the same way they understand that there is no coming and no going.”

King Prasenajit of Kośala said to the Blessed One, “Blessed One, this profound Dharma teaching is amazing! [F.244.a] Blessed One, how many beings will depart to unexcelled and perfect awakening through this teaching? How many will dwell in the state of the hearers? How many will dwell in the state of the solitary buddhas?”

The Blessed One said, “Great king, there are no beings whatsoever who will depart because of the teachings that I am explaining, those I will explain, and those that I have explained. There are no beings whatsoever who will depart because of this Dharma teaching about the perfect awakening of phenomena. There are none who will dwell in the state of the hearers and none who will dwell in the state of solitary buddhas. Great king, it is like this analogy: Imagine that in the presence of a group of people a magician or a magician’s skilled apprentice conjures up two kings with armies of the four kinds of troops, fully prepared and armored, who are assembled to fight a battle. Great king, one of those two kings conjured by the magician is then defeated, and the other king, after that conjured battle has been fought, emerges victorious. In front of that army of the four kinds of troops, he then says, ‘I defeated the great king! I removed the thorn!’ What do you think, great king? What is the defeated king like?”

“Blessed One, the king conjured by a magician was defeated by the king conjured by a magician.”

The Blessed One said, “Great king, do certain emanations defeat other emanations?”

“Blessed One, they do not. Why is that? Because the ability of an emanation is not a substantial thing, and an insubstantial thing cannot defeat an insubstantial thing. Blessed One, the defeated king and the words of the king13 are a delusion of childish, ordinary beings.” [F.244.b]

The Blessed One said, “Great king, in that same way, the nature of phenomena is beyond defeat and no defeat. This Dharma is the natural way. The realm of phenomena is things as they are. This Dharma is the very absence of flaws. In this regard, the thus-gone ones speak the truth. They speak just as it is. They speak correctly. They speak incontrovertibly. They apply terms in accordance with the unborn nature of all phenomena. Great king, in accordance with the way in which childish, ordinary beings apprehend, the thus-gone ones teach what cannot be demonstrated. Great king, the thus-gone ones completely eliminate all conventions. Why do thus-gone ones completely eliminate all conventions? Because all conventions are equal. It is said that what is equal is eliminated, and what is eliminated is equal. The complete elimination of all conventions is the unborn nature of phenomena.

“Great king, this can be shown in the way that a mathematician operates. For example, great king, from one hundred thousand, many millions can be made. Those millions arose from that hundred thousand. Moreover, great king, even though many reflections appear in a mirror, those reflections do not exist in the mirror. Moreover, great king, even though one syllable can produce many other syllables, those syllables do not appear in that one syllable. Moreover, great king, for a monk who has great miraculous powers, one can be transformed into many, and many can become one. In the same way, great king, when the thus-gone ones have obtained the powers, fearlessnesses, and all the perfections, they teach the Dharma in order to instruct beings. As they do so, they employ worldly conventions and ways of calculation to declare ‘I have trained such-and-such many beings.’ However, great king, the method of training, those who are trained, and those who do the training are actually nondual from the perspective of the thus-gone ones. [F.245.a] Thus, when they say, ‘Through teaching this Dharma, I have trained such-and-such many beings,’ that is the uncreated, unchanging lion’s roar.”

When the thus-gone, worthy, perfect Buddha gave this teaching, the worlds of the great trichiliocosm shook six times. They quivered, trembled, and quaked; wobbled, rocked, and swayed; and vibrated, shuddered, and reeled.

King Prasenajit of Kośala now asked the Blessed One, “Blessed One, what is the cause for the earth to shake so strongly? What is the reason?”

The Blessed One responded, “Great king, when the Thus-Gone One gave this teaching, eight quadrillion gods of the desire realm and the form realm attained the purified Dharma eye, free from dust and blemish with respect to phenomena. Ninety billion gods developed acceptance of the unborn nature of phenomena. Sixty thousand brahmins attained the purified Dharma eye, free from dust and blemish with respect to phenomena. Eighty thousand beings, including gods and humans, attained the purified Dharma eye with respect to phenomena. Eighty million human beings developed acceptance of the unborn nature of phenomena. Eight million creatures directly perceived the fruition of the non-returners. Great king, that is the cause for the earth to shake so strongly. That is the reason. Great king, the blessed buddhas of the past also gave this Dharma teaching on the conversations of thus-gone ones in this very place under the sky. I am also giving it, and the thus-gone, worthy, perfect Buddha Maitreya will also teach it in this very place.”

To worship this Dharma teaching, King Prasenajit of Kośala then sprinkled, scattered, and tossed a variety of flowers, perfume, and garlands on the Thus-Gone One. [F.245.b] He then said, “If one wishes to make offerings to the blessed buddhas of the past, future, and present, one should make offerings to this Dharma teaching on the discussions about thus-gone ones.”

Śakra, king of the gods, then said to the gods of the Heaven of the Thirty-Three, “Come14 here, gods. In order to worship this Dharma teaching, one must scatter, sprinkle, and toss divine flowers, incense, perfume, garlands, and sandalwood powder. Why is that? Because, friends, by worshiping this Dharma teaching, one is worshiping the blessed buddhas of the past, future, and present.”

Śakra, king of the gods, together with the gods of the Heaven of the Thirty-Three, then sprinkled and scattered māndārava flowers on the Blessed One, and divine music resounded from the sky. In order to worship the Thus-Gone One himself, they filled the entire Jeta’s Grove with silken streamers decorated with the seven precious materials. Then he said, “Those noble sons and daughters who worship this Dharma teaching will be worshiping the blessed buddhas of the past, future, and present.”

Next, the householders scattered upon the Blessed One as many flowers, perfumes, and garlands as they could carry and said, “Whoever worships this Dharma teaching will be worshiping the blessed buddhas of the past, future, and present.”

The Blessed One then said to King Prasenajit, to Śakra, king of the gods, and to the householders, “Gods, it is just as you have said.”

The Blessed One then said to venerable Ānanda, “Ānanda, any noble son, [F.246.a] noble daughter, monk, nun, male lay practitioner, or female lay practitioner who remembers this Dharma teaching, retains it, understands it, reads it aloud, teaches it widely to others, practices it correctly, or even writes it down and carries it will be worshiping the blessed buddhas of the past, future, and present. Why is that? Because, Ānanda, all blessed buddhas who appeared as thus-gone, worthy, perfect blessed buddhas in the past all taught this Dharma teaching on the discussions about thus-gone ones and discussions about the Dharma. Ānanda, all blessed buddhas who will arise in the future will teach this very Dharma teaching on the discussions about thus-gone ones and discussions about the Dharma. Ānanda, all blessed buddhas who currently flourish and prosper in any of the ten directions also teach this Dharma teaching on the discussions about thus-gone ones and discussions about the Dharma. They have taught it and they will teach it. Ānanda, if I were to declare which of the Dharma teachings taught by the blessed buddhas is the most excellent, then, Ānanda, it would be this Dharma teaching on the discussions about thus-gone ones and discussions about the Dharma.

“Ānanda, any noble son or daughter who wishes to attain the wisdom of a buddha, the powers of a buddha, and the fearlessnesses of a buddha, who wishes to abide in a buddha field, who wishes to accomplish the wisdom of a buddha, and who wishes to obtain the wisdom of a buddha should remember this Dharma teaching on the discussions about the thus-gone ones and discussions about the Dharma. They should understand it, engage in it, preserve it, and read it aloud. Why is that? Because, Ānanda, any noble son [F.246.b] or daughter who even just writes down this Dharma teaching on the discussions about thus-gone ones and discussions about the Dharma and who carries it, reads it aloud, and recites and chants it within two weeks will see me teaching the Dharma in a dream, which will be of benefit related to their qualities.

“Ānanda, as for the benefits, if any noble son or daughter happens to overhear this teaching on the discussions about thus-gone ones and discussions about the Dharma, or if they merely hear it and enjoy hearing it, then, Ānanda, that will result in those noble sons or daughters coming to serve many buddhas. Ānanda, by teaching this profound Dharma, noble sons and daughters will no longer be afraid, fearful, or gripped by fear. Such are the features, characteristics, signs, and forms of those benefits.

“Ānanda, those noble sons or daughters who have genuinely entered into unexcelled and perfect awakening, as well as those who are entering into it and those who will enter into it, should remember at least one four-line verse from this Dharma teaching on the discussions about thus-gone ones and discussions about the Dharma. They should understand it, recite it, preserve it, explain it to others, and teach it. Ānanda, the merit of those noble sons and daughters will then increase greatly.”

Then King Prasenajit of Kośala said to the Blessed One, “Blessed One, please accept my invitation for you and the entire congregation of monks to have your meal at my residence tomorrow.”

Out of compassion for King Prasenajit, the Blessed One remained silent. King Prasenajit of Kośala then said to the Blessed One, “Blessed One, we have many things to do and many things to get done, so we must depart.” [F.247.a]

The Blessed One said to King Prasenajit, “Great king, if the time has come for that, you should depart.”

King Prasenajit said to his chief queen, “Wife, stay here in the presence of the Blessed One and repeat to me whatever Dharma he teaches.”

King Prasenajit then bowed down at the feet of the Blessed One with reverence and respect and left the presence of the Blessed One.

The Blessed One said to youthful Mañjuśrī, “Mañjuśrī, to the east of here is the world known as Suffused with Qualities. There, the thus-gone Exalted Flower King of the Great Array resides, flourishes, and prospers. I asked him, ‘Thus-gone Exalted Flower King of the Great Array, on what basis did you fully awaken to unexcelled and perfect buddhahood?’ He then said to me, ‘The basis for this flower is the basis for all phenomena. It was on such a basis that I fully awakened to unexcelled and perfect buddhahood.’ ”

Mañjuśrī asked, “Blessed One, what are flowers based on?”

The Blessed One replied, “Mañjuśrī, flowers have no basis. Mañjuśrī, flowers are based on the natural basis. Since all phenomena have a basis like that, awakening also has such a basis, without the slightest difference whatsoever. Moreover, Mañjuśrī, that thus-gone one asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ [F.247.b] Mañjuśrī, I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the limit of reality.’ Such were the questions in the discussion we had by means of the mind.”

Then youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the basis of the limit of reality?”

The Blessed One replied, “I will ask you a question in this regard. Please answer as well as you are able. Mañjuśrī, to give an analogy, during the midday heat of the last month of spring a feeble person might see a wavering mirage and become thirsty. His friends might also perceive the mirage as water, so they would all rush to get to it. However, the more these people, who in this way perceive the mirage to be water, proceed, the more their thirst grows. Mañjuśrī, what do you think? Is their perception accurate?”

“No, Blessed One, it is not.”

“What do you think, Mañjuśrī? Is there a basis for water in the mirage?”

“No, Blessed One, there is not. If there is no water actually present in the mirage, how could there be a basis for it? Since there is no basis, Blessed One, one cannot say so.”

The Blessed One said, “Mañjuśrī, in the same way, all phenomena are based on the limit of reality. Awakening is also like that!

“Furthermore, Mañjuśrī, in the east, the thus-gone, worthy, perfect Buddha Manifested Chief Exalted King Arrayed with Invisible Flowers asked me, ‘On what basis did the Thus-Gone One, the greatest of the Śākya kings, Śākyamuni, fully awaken to unexcelled and perfect buddhahood?’ [F.248.a] I replied, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of all phenomena.’

Then youthful Mañjuśrī asked the Blessed One, “Blessed One, what is the basis of all phenomena?”

“Mañjuśrī, all phenomena are based on their nature, yet they are also not based on their nature. Awakening is also like that! Moreover, Mañjuśrī, I said to the thus-gone Manifested Chief Exalted King Arrayed with Invisible Flowers, ‘On what basis did the Thus-Gone One fully awaken to unexcelled and perfect buddhahood?’ He replied to me, ‘I fully awakened to unexcelled and perfect buddhahood on the basis of the limit of reality.’ Such were the questions in the discussion we had by means of the mind.”

Mañjuśrī asked the Blessed One, “Blessed One, what is the basis for the limit of reality?”

“The basis for the limit of the future and the limit of the present is also the basis for the limit of the past.”

“Blessed One, what is the meaning of the words the limit of the present?”

“Mañjuśrī, all phenomena are unborn and undying by nature. That is the meaning of the limit of the present.”

“Blessed One, what is the meaning of the words the limit of the past?”

“Mañjuśrī, all phenomena are the inconceivable limit. That is the meaning of the limit of the past.”

“Blessed One, what is the meaning of the words the limit of the future?”

“Mañjuśrī, the extent of the future has not been born, that is the meaning of the limit of the future.” [F.248.b]

Mañjuśrī said, “Blessed One, the extent to which the blessed buddhas ascertain the meaning is amazing!”

“Mañjuśrī, in the same way, the blessed buddhas ascertain the meaning and the words.”

“Blessed One, what is the meaning of ascertaining the words?”

“Mañjuśrī, it refers to certainty that words are formed. Why certainty? Because of certainty that words are beyond answer. Why certainty that words are beyond answer? Because words are completely inexpressible.”

“Blessed One, what is the meaning of inexpressible?”

“Speech is expressible, but all speech is also inexpressible. What is speech? Mañjuśrī, speech is ‘separate from the basis.’ ”

“Blessed One, what is the meaning of the words separate from the basis?”

“Mañjuśrī, separate from the basis is the apprehension of speech. It is apprehension of marks. It is apprehension of living. It is apprehension of everything.”

“Blessed One, why does one apprehend everything?”

“Because one apprehends duality.”

“Why does one apprehend duality?”

“One apprehends self and other. However, those words contain neither apprehension of self nor apprehension of other. That is why they are said to be ascertained.”

At this point Pūrṇamaitrāyaṇīputra thought to himself, “The blessed buddhas fully determine the well-spoken words. The blessed buddhas are skilled at clearly determining and classifying the definitive meaning. The blessed buddhas have mastered inexhaustible wisdom. The blessed buddhas clarify words and sounds. The blessed buddhas delight in expressions with hidden intent in the wheel of the Dharma. [F.249.a] Hence, I should make sure to request the Blessed One to give a presentation of the classifications created by words related to all phenomena.”

The Blessed One knew the thoughts of Pūrṇamaitrāyaṇīputra, so he said to him, “Pūrṇa, as far as that ‘presentation of the classifications created by words,’ what is the primary ‘classification’? What is meant by created by words? The primary classification is the superknowledges‍—that is what is created. In whom is that created? In whom is attainment gained? The ones who understand attainment are the thus-gone ones‍—the disintegration of the thus-gone ones and the appearance of thus-gone ones.15 Pūrṇa, why are thus-gone ones expressed as thus-gone ones, and who calls them that? Entities are ineffable. Because entities do not exist, they are ineffable. Because entities exist, they are ineffable. Because entities are not existent, they are ineffable. Thus-gone ones are not contradictory with regard to any words. Thus-gone ones do not reverse from their basis. They cannot be expressed by any words. Pūrṇa, thus-gone ones cannot be described using specific statements. Pūrṇa, ‘thus-gone ones’ are ineffable. To give an analogy, space has no form, and it never will have form. Space is neither an existent thing nor a nonexistent thing, and thus it is ineffable. Pūrṇa, the one who says ‘meeting a thus-gone one’ and the one to whom it is said are also ineffable.”

Then, Pūrṇamaitrāyaṇīputra asked the Blessed One, “Blessed One, what is the name of this Dharma teaching?”

The Blessed One replied, “It is called Discussions of the Blessed Buddhas. Pūrṇa, why is it identified as such? Because these innumerable things are the objects of discussion. Pūrṇa, why is it called discussion? [F.249.b] Because there is neither discussion nor conversation. Pūrṇa, why is this Dharma teaching known as a Dharma teaching? It is not something that can be known or understood. It is neither expressed, nor spoken, nor enunciated. It is ineffable and beyond expression. It cannot be cognized. It is not something that can be labeled. It does not abide. It cannot be accepted or rejected. Those qualities are taught to be the Dharma teaching.

“Pūrṇa, for those noble sons or daughters who understand this natural way, their words and meanings will be inexhaustible. Pūrṇa, I shall present this natural way to those noble sons and daughters. Pūrṇa, what is meant by natural way? Pūrṇa, this is neither a ‘natural way’ nor an ‘unnatural way.’ Therefore, it is called a natural way. Pūrṇa, these are the essential words. Pūrṇa, why are the essential words called the essential words? Pūrṇa, it is because, for example, they are like the literal meaning of the liberations.

“Furthermore, Pūrṇa, when one says ‘classification of words,’ what is the nature of the classification of words that will manifest? They manifest while being insubstantial by nature. That is how that manifestation manifests. All phenomena, which are not vessels, manifest in that way. Pūrṇa, they manifest without being manifested. Pūrṇa, as far as manifesting action and ripening, what is action? What is ripening? Pūrṇa, actions may be white, black, and those that are neither white nor black.16 Ripening is abandonment. That is how it manifests. All phenomena are indivisible, and that is why it is known as correct knowledge. Why is it called correct knowledge? Because it is correct knowledge of meaning. What is correct knowledge of meaning? The ‘meaning’ is empty by nature; it is indivisible by nature. [F.250.a] It is naturally empty and indivisible in all regards. Therefore, it is known as correct knowledge of meaning.

“As for the correct knowledge of language, correct knowledge of eloquence, and correct knowledge of phenomena, what is meant by correct knowledge of phenomena? The nature of phenomena is the uncreated reality. That which is uncreated is their nature. Since it is indivisible, it is known as correct knowledge of the meaning of phenomena. Why is the nature of eloquence called nature? It is the way that all indivisible phenomena manifest. It is the way that all naturally insubstantial phenomena manifest. It is the way that all naturally ceasing phenomena manifest. It is the way that all phenomena, which are like hallucinations, manifest.

“Moreover, Pūrṇa, actions manifest in various ways, and there are various ways of ripening due to those actions. Pūrṇa, those forms of ripening are determined on the basis of the differentiation of actions from the perspective of the individual faculties, or the nine hundred million faculties, or the one billion faculties. That is how they manifest. In order for ripening to occur, actions appear to be generated. That generation is manufactured and produced. Why is it said to be ‘produced’? Because suffering is produced. What is suffering? It is craving and views. What is attachment to views? Even though there is no going and no abiding, childish, ordinary beings become attached to views‍—even though there are no views‍—and so they rush forth. Those beings who rush forth become immersed. Those who become immersed deteriorate. Those who deteriorate become immersed. Those who become immersed cause arguments. Why do they cause arguments? Because they argue about nonexistent, hollow, and imperceptible things. Moreover, for childish, ordinary beings who are not restrained, that which is ‘generated’ is what manifests. Such manifestations are then referred to as linguistic manifestations.

“Pūrṇa, as for ‘accomplishment,’ what is accomplished? It is the accomplishment of syllables. Pūrṇa, why are they called syllables? Because they are inexhaustible.17 [F.250.b] Pūrṇa, ‘syllables’ are primordially exhausted. Pūrṇa, that which is ‘primordially exhausted’ is inexhaustible. Moreover, Pūrṇa, that which is inexhaustible and the inexhaustible gateway refer to all phenomena. The inexhaustible and the inexhaustible gateway, which refer to all phenomena, are the gateway of phenomena. Pūrṇa, this gateway of phenomena is the gateway of space. Those noble sons or daughters who enter that gateway will gain an inexhaustible ability to teach language. Pūrṇa, I will entrust this inexhaustible gateway of phenomena to Ānanda.”

The Blessed One then said to venerable Ānanda, “Ānanda, you must remember this Dharma teaching. You must preserve it, recite it, and understand it. Why is that? Ānanda, those who remember this Dharma teaching, preserve it, recite it, and understand it‍—and even those who merely remember a four-line verse and teach it to others‍—will, Ānanda, be engaged in the deeds of a buddha. Those noble sons or daughters who teach this to others will increase their roots of virtue. Therefore, Ānanda, I will entrust this Dharma teaching to you by conferring it upon you twice.”

The Blessed One touched venerable Ānanda with his right hand and said, “Ānanda, I place my unexcelled and perfect awakening, accomplished over many billions of incalculable eons, in your hands. By all means, you must remember it and help others understand it. Later on, you must also promulgate it widely. Ānanda, those noble sons or daughters who remember, understand, and engage in this Dharma teaching on the discussions about thus-gone ones will have five hundred qualities arise in them during this life. What are those five hundred? There are one hundred qualities of the body, one hundred qualities of verbal action, one hundred qualities of mental action, one hundred qualities of protection, and one hundred qualities of Dharma. [F.251.a]

“Ānanda, the classes of worms that inhabit the body will not infect that person’s body. Nor will they be afflicted by diseases of the eye, ear, nose, tongue, or body. They will likewise not experience pain in their eyes, ears, nose, tongue, or body. They will also not have injuries to their eyes, their eyes will not become unclear, their eyes will not be closed, their eyes will not be distorted, their eyes will not appear to be fearful, they will not go blind, their eyes will not become crooked, their eyes will not lose their symmetry, and their eyes will not become crossed. Rather, their eyes will be clear, their eyes will be sharp, and their eyes will be unimpaired and youthful. Their eyes will be like the throat of a peacock. Their eyes will have the dignity and movement of the king of elephants. Their private parts will be concealed. Their ten limbs will be pure. Their ten minor body parts will be pure. Their ten body parts without division will be pure. The ten aspects of their ears, the ten aspects of their nose, the ten aspects of their tongue, the five areas of their pores,18 and their experience of the twenty-one flavors present in food will all be purified. These are the qualities of the body that they will obtain.

“What are the one hundred qualities of verbal action that they will obtain? They are the ten qualities of verbal action that transform through the voice, the ten qualities of verbal action that protect others, the ten qualities of verbal action that protect against future mistakes, the ten qualities of verbal action that protect against mistakes in the present, the ten auspicious verbal actions of the buddhas, the ten verbal actions that are connected with actions, the ten verbal actions performed by the gods and the ten beneficial actions, the ten verbal actions of adhering to the training, and the ten verbal actions endowed with inherent qualities. [F.251.b] They will obtain these one hundred qualities of verbal action.

“What are the one hundred qualities of mental action that they will obtain? They will be free from the discordant mental actions. What are those? They prepare their speech. They will not pursue discordant mental actions when they speak. They will not be mentally distracted. They will not be mentally injured. They will not entertain false ideas in the mind. They will not have any discordance with respect to their minds. They will gain intelligence, understanding, and certainty. They will gain proper conduct, and they will become skilled in behavior. They will gain excellence in analysis, service, and deportment. They will become endowed with mindfulness and become unshakable in it. Their mind will become unmoving and stable. They will attain qualities. Their mind will become soft. They will become nonregressing. Their mind will be unshakeable. They will be in harmony with their mind. The blessed buddhas will gaze upon those stable-minded and nonregressing beings. Gods, nāgas, yakṣas, gandharvas, kinnaras, mahoragas, humans, and asuras will desire to look upon them. Gods, nāgas, yakṣas, gandharvas, kinnaras, mahoragas, humans, asuras, and even the blessed buddhas will speak sweetly to them. Gods, as well as nāgas, yakṣas, gandharvas, kinnaras, mahoragas, humans, asuras, and even the blessed buddhas, will praise them. The blessed buddhas will even arrive before them and cause them to accomplish those qualities.19 [F.252.a]

“Ānanda, those who preserve or teach this discourse can expect many hundreds of qualities. Ānanda, this Dharma teaching contains the awakening of all the buddhas. Why is that, Ānanda? Because all phenomena are subsumed within it. That is the discussion about buddhas. Ānanda, this discussion about buddhas, this discussion about thus-gone ones, this discussion about the Dharma, will not pass into the hands of inferior beings and slothful individuals. Those beings will not be inferior. Furthermore, Ānanda, those beings into whose hands this discussion about buddhas is passed will cultivate diligence. It will pass into the hands of those who are undaunted and have subjugated their mind.

“Ānanda, those beings who have not subjugated their mind will not remember this discussion about buddhas. Moreover, Ānanda, you should understand that this teaching overcomes Māra. Ānanda, evil Māra will work diligently to degrade this discourse. Ānanda, you must therefore examine the subtle acts of Māra, the careless acts of Māra, and the distant acts of Māra, and you must also examine how to conquer the acts of Māra. Moreover, Ānanda, in relation to this discourse, many acts of Māra will arise. How should the distant acts of Māra be seen? Noble sons and daughters who do not understand the qualities of this discourse will say, ‘This discourse is too distant and too vast; there are too many obstacles, too many distractions, and too many afflictions.’ Such noble sons and daughters who do not understand the qualities of this discourse in this way have been hooked and lassoed by Māra. Hence, they will not exert themselves in this discourse. They will not remember it, preserve it, understand it, or teach it to others.

“Ānanda, look at how beings have degenerated! [F.252.b] Someone who does not remember this Dharma teaching on the discussions about thus-gone ones and who does not preserve it or promulgate it widely, Ānanda, will be disrespecting the most excellent awakening of the buddhas. That is not good‍—it is not good at all. Ānanda, anyone who disrespects this discourse is also disrespecting the Dharma. Moreover, Ānanda, those who disrespect this discourse will not be swayed whatsoever by this admonition. Why is that? Such confused individuals do not make any effort. They do not understand their own mind or their own condition, so when one admonishes them, they will not remember that admonition. Moreover, Ānanda, regarding those who disrespect the thus-gone ones and the Dharma, the blessed buddhas cannot by nature be disrespected. Ānanda, those confused individuals have been corrupted by inauthentic teachings. Therefore, they are disrespecting themselves; there is no harm being done to the thus-gone ones or the Dharma. Ānanda, the thus-gone ones have mastered the Dharma, which is beyond being disrespected. The blessed buddhas also cannot be disrespected. Hence, Ānanda, you must master these teachings without disrespecting or disparaging20 the qualities of the Buddha.”

Then, the Blessed One addressed youthful Mañjuśrī, “Mañjuśrī, immeasurable and incalculable worlds beyond this one is the world called Light Rays of the Exalted Moon. There, the thus-gone, worthy, perfect Buddha Exalted Lotus Beaming Light resides, flourishes, and prospers. [F.253.a] Mañjuśrī, the world system of that thus-gone one is adorned with lotus flowers made of the seven precious materials. Bodhisattvas seated in the cross-legged posture have arisen from the center of those lotuses, and from those lotuses light streams forth. The bodhisattvas then create emanations made from that light. They emit incalculable emanations, and those emanations teach the Dharma. Mañjuśrī, that light has illuminated as many world systems as there are grains of sand in sixty Ganges rivers.

“To give an analogy, Mañjuśrī, in a clear and stainless autumn sky free of clouds, during the middle of the night on the fifteenth day of the waxing moon, the light of the full moon will shine brightly, unobscured by clouds. At that time the whole of the world is brimming with light. In the same way, Mañjuśrī, the entire world Light Rays of the Exalted Moon is brimming with light. To the east, south, west, and north, as well as above, below, and in the intermediate directions‍—in all the ten directions‍—as many worlds as there are grains of sand in sixty Ganges rivers are also illuminated in that same way. For that reason, Mañjuśrī, that world system21 is known as Light Rays of the Exalted Moon.

“Mañjuśrī, when that thus-gone one teaches the Dharma, a lotus emerges from the crown of his head. The lotus shines a light that illuminates the entire trichiliocosm. From the light, buddhas appear, and those buddhas then sprinkle and scatter lotus flowers on the Thus-Gone One. Mañjuśrī, the lotuses that are scattered then abide within the body of the Thus-Gone One. In that way, Mañjuśrī, because of his past aspirations, that blessed one is known as Exalted Lotus. Mañjuśrī, I asked the thus-gone Exalted Lotus Beaming Light, [F.253.b] ‘On what basis did the thus-gone Exalted Lotus Beaming Light fully awaken to unexcelled and perfect buddhahood?’ He responded, ‘Awakening abides on the same basis as past thoughts and future thoughts. I fully awakened to unexcelled and perfect buddhahood on such a basis.’ ”

Mañjuśrī asked, “Blessed One, what is the basis of past thoughts and future thoughts?”

The Blessed One replied, “Mañjuśrī, past thoughts are unborn. Future thoughts are also unborn. Present thoughts are also unborn. That which is unborn is suchness, which is awakening. Therefore, it is awakening. For example, Mañjuśrī, past illusions do not exist, nor do future illusions or present illusions. They are devoid of intrinsic existence‍—they lack intrinsic existence. Mañjuśrī, in the same way, past thoughts are unborn, future thoughts are unborn, and present thoughts are unborn. Awakening is like that. Mañjuśrī, awakening is not past, future, or present. Mañjuśrī, awakening is like that. In this way, Mañjuśrī, awakening is neither existent nor nonexistent. Mañjuśrī, in this way all phenomena are awakening, yet all phenomena are also not22 awakening. [B3]

At this point the householders Susārthavāha, Pure Conduct, Friend of the Nāgas, Without Fixation, Peaked Ears, Maṇicūḍa, Full Ears, Amoghasiddhi, and Precious Walker [F.254.a] all said to the Blessed One, “Blessed One, the blessed buddhas have a body that is unimpeded, and the blessed buddhas have a loving gaze. That is amazing! For three months the Blessed One has been engaged in this discussion about thus-gone ones together with all those thus-gone ones.”

The Blessed One responded to the householders, “Householders, you must understand that the characteristics of a buddha cannot be assessed.”

The householders said to the Blessed One, “Blessed One, could you please give an analogy of the Blessed One discussing this Dharma teaching on discussions about thus-gone ones together with all those thus-gone ones?”

The Blessed One said, “Householders, I will give you an analogy so that you will discern and feel trust in the wisdom of the buddhas. Wise ones, those with great faith, those who have conquered pride, those with great intelligence, and those who abide in the supreme and inconceivable wisdom of the buddhas will be able to understand. However, childish, ordinary beings, those who perceive a self, those impaired by pride, and those with little intelligence will not be able to understand it. For that reason, listen carefully and pay attention. I shall now explain.

“Householders, consider this analogy. In this trichiliocosm, there are one billion worlds with one billion suns and one billion moons. Householders, surrounding that trichiliocosm is an outer ring of lofty mountains. Within the trichiliocosm there are also all those sentient beings designated as sentient beings, without beginning or end, who attain a human body. [F.254.b] Within that world system there is the earth element and all the things that contain the earth element, such as jewel-like grass, trees, branches, leaves, and petals, as well as all the mountains. Now, imagine that all of that, which is classified as the earth element among the four great elements, was pulverized into the smallest particles. Householders, what do you think? Would there be many such particles?”

The householders responded to the Blessed One, “Yes, Blessed One, there would be many such particles. There would be a great number of particles. Blessed One, those smallest particles would be countless.”

The Blessed One said, “Moreover, householders, imagine the following. Consider how sentient beings, who are as numerous as those smallest particles, attain the human body without beginning or end. Once they attain the human body, all those beings might go forth into homelessness. Once they go forth into homelessness, all those beings might attain the level of a worthy one and manifest the superknowledges. Through the miraculous power of those six superknowledges, a single hearer would then be able to travel to a number of worlds equal to the total number of great hearers, all in the span of a snap of the fingers. Householders, each one of that number of great hearers would be able to travel in this way. As they pass by one world, they will continue to travel to yet further worlds. Householders, imagine that all the great hearers continue to travel in this way for one hundred years. Householders, what do you think? How many worlds would those great hearers travel to in that span of one hundred years?”

“Blessed One, the number of world systems those great hearers would pass by would be immeasurable. Blessed One, the number of world systems would be countless.”

The Blessed One said, “Imagine the following. [F.255.a] Imagine that all those world systems that the great hearers were to pass by during a span of one hundred years became a single city, and that city had the same dimensions in terms of its length, width, and height. Householders, what do you think? Would the surface of the walls around that city be large?”

“Blessed One, that city would be large. Well-Gone One, such a city would be limitless. Blessed One, the extent to which you make such analogies is truly amazing.”

“Householders, if that city were to be filled to the brim with mustard seeds, would those seeds be great in number?”

“Blessed One, those mustard seeds would be many. Well-Gone One, they would be very many.”

“Householders, compared to that, there are far more‍—immeasurably many more‍—thus-gone, worthy, perfect buddhas who genuinely discuss this Dharma teaching on the discussions about thus-gone ones and discussions about the Dharma.”

The householders said to the Blessed One, “Blessed One, it is amazing that the Thus-Gone One is able to make23 such a subtle and far-reaching analogy as this!”

The Blessed One said, “Householders, one should know24 the wisdom of the thus-gone, worthy, perfect buddhas to be just like that. You should ardently pursue it just as you have heard it. The thus-gone ones are endowed with unimpeded wisdom. Because they understand the unimpeded Dharma, they are unobstructed in whatever is requested. Householders, when a man shoots arrows in any of the four directions, into the limitless and boundless sky, using his strength, power, and effort, the arrows will fall to the ground once they have traveled their full course. [F.255.b] Householders, what do you think? Are those arrows sure to fall to the ground?”

The householders said, “Blessed One, those arrows will travel as far as that individual’s strength, power, and effort will allow, and then they will fall to the ground. Blessed One, there are no obstructions in the sky for those arrows.”

The Blessed One said, “In the same way, householders, the thus-gone ones are unfathomable, limitless, and boundless. They are endowed with the four boundless qualities. What are those four? They are boundless discipline, boundless absorption, boundless insight, and boundless liberation.”

When the Blessed One had spoken those words, when the Well-Gone One had said this, the Teacher said the following:

The Blessed One now said to the householders, “Householders, you should know that to the east there are a great many thus-gone ones, more than there are particles in the world, who are discussing this Dharma teaching with one another. Likewise, in the south, west, and north, below and above‍—in all the ten directions and in the ten intermediate directions‍—there are thus-gone ones, far more numerous than the infinite and limitless particles of the world, who are discussing this Dharma teaching with one another. Householders, one might recite the names of all those buddhas‍—all those thus-gone ones who are discussing this Dharma teaching on the discussions about thus-gone ones with one another‍—for as many incalculable eons as there are such tiny, smallest particles. However, those thus-gone ones would pass into parinirvāṇa before one has even finished reciting their names.”

Susārthavāha then said to the Blessed One, “Blessed One, the blessed buddhas have great miraculous and magical powers. The blessed buddhas are renowned as being powerful and amazing. Blessed One, all the blessed buddhas who reside, flourish, and prosper in the worlds throughout the ten directions are discussing this Dharma teaching on the thus-gone ones at this moment, concurrently with the Blessed One.”

The Blessed One said, “Householder, it is just as you have said. [F.257.a] Householder, all the blessed buddhas who reside, flourish, and prosper in the worlds throughout the ten directions are discussing this Dharma teaching on the discussions about thus-gone ones with the Blessed One.”

The householder Susārthavāha asked the Blessed One, “Blessed One, based on which absorption does the thus-gone, worthy, perfect buddha discuss this Dharma teaching on the discussions about thus-gone ones with those thus-gone, worthy, perfect buddhas?”

“Householder, it is based on the absorption known as freedom from the realm of phenomena that I discuss this Dharma teaching with those blessed buddhas.”

“Blessed One, why is that absorption called freedom from the realm of phenomena?”

“Householder, even though all phenomena are the realm of phenomena, they cannot truly be seen as the realm of phenomena. Householder, while abiding in this absorption, I do not truly see the realm of phenomena.25 Householder, while abiding in this absorption I do not truly see any phenomena whatsoever within the realm of phenomena. Householder, while abiding in this absorption I do not truly see any form within the realm of phenomena, nor do I truly see the realm of phenomena within form. Apart from form, I do not truly see the realm of phenomena. Likewise, apart from the realm of phenomena, I do not truly see any form. Householder, in the same way, while abiding in this absorption I do not truly see feeling, perception, formation, and consciousness within the realm of phenomena. I also do not truly see the realm of phenomena within feeling, perception, formation, and consciousness. [F.257.b] Also, apart from these, I do not truly see the realm of phenomena. Likewise, apart from the realm of phenomena, I do not truly see feeling, perception, formation, and consciousness.

“Householder, while abiding in this absorption, I do not truly see the eye element within the realm of phenomena, nor do I truly see the realm of phenomena within the eye element. Apart from the eye element, I do not truly see the realm of phenomena. Also, apart from the realm of phenomena, I do not truly see the eye element. In the same way, the form element is not present within the eye element. Nor is the sound element present in the ear element. Nor is the smell element present in the nose element. Nor is the taste element present in the tongue element. Nor is the tactile element present in the body element. Nor is the mind element present.

“Householder, while abiding in this absorption, I do not truly see phenomena within the realm of phenomena, nor do I truly see the realm of phenomena within phenomena. Within the realm of phenomena, I do not truly see phenomena. Apart from phenomena, I also do not truly see the realm of phenomena. Apart from the realm of phenomena, I do not truly see phenomena.

“Householder, while abiding in this absorption, I do not truly see the earth element within the realm of phenomena, nor do I truly see the realm of phenomena within the earth element. Apart from the earth element, I also do not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not truly see the earth element. The same applies to water, fire, and wind.

“Householder, while abiding in this absorption, I do not truly see the realm of phenomena of the past within the realm of phenomena, nor do I truly see the realm of phenomena within the phenomena of the past. Apart from the realm of phenomena, I also do not truly see phenomena of the past. [F.258.a] Apart from phenomena of the past, I also do not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not truly see the realm of phenomena. I do not truly see the realm of phenomena within the future realm of phenomena, nor do I truly see the realm of phenomena in the future. Apart from the future, I also do not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not truly see the future realm of phenomena. I do not truly see the present moment within the realm of phenomena, nor do I truly see the realm of phenomena within the present moment. Apart from the present moment, I do not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not truly see the present moment.

“Householder, while abiding in this absorption, I do not truly see the qualities of ordinary beings within the realm of phenomena, nor do I truly see the realm of phenomena within the qualities of ordinary beings. Apart from the qualities of ordinary beings, I do not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not truly see the qualities of ordinary beings.

“Householder, while abiding in this absorption, I do not truly see the qualities of training within the realm of phenomena, nor do I truly see the realm of phenomena within the qualities of training. Apart from the qualities of training, I do not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not truly see the qualities of training. Apart from the realm of phenomena, I also do not truly see the realm of phenomena.

“Householder, while abiding in this absorption, I do not truly see the qualities of solitary buddhas within the realm of phenomena, nor do I truly see the realm of phenomena within the qualities of solitary buddhas. [F.258.b] Apart from the qualities of solitary buddhas, I do not truly see the realm of phenomena. Apart from the realm of phenomena, I also do not truly see the qualities of solitary buddhas.

“Householder, while abiding in this absorption, I do not truly see the qualities of the buddhas within the realm of phenomena, nor do I truly see the realm of phenomena within the qualities of the buddhas. Apart from the realm of phenomena, I do not truly see the qualities of the buddhas. Apart from the qualities of the buddhas, I also do not truly see the realm of phenomena. Apart from the realm of phenomena, I do not truly see the realm of phenomena.”

Then youthful Mañjuśrī addressed the Blessed One, “Blessed One, why is it called the realm of phenomena?”

The Blessed One said, “Mañjuśrī, there is no realm in the realm of phenomena. Mañjuśrī, it is from that perspective that I use the phrase realm of phenomena. Mañjuśrī, departure from all phenomena refers, Mañjuśrī, to the fact that all phenomena have been emancipated from the elements.”

“Blessed One, why is that departure known as departure?”

The Blessed One said, “There is no coming and there is no going. That is why the term departure is used. Mañjuśrī, the way of all phenomena is like that. Mañjuśrī, that is the engagement of phenomena.”

“Blessed One, why is it known as engagement?”

The Blessed One said, “It is known as engagement because all phenomena are naturally unborn.”

At that time, youthful Heart of the Glorious Lotus was present in the assembly, and he addressed the Blessed One, “Blessed One, this is how I understand the meaning of the Dharma taught by the Blessed One: This absorption is not shared by ordinary beings. [F.259.a] This absorption is not shared by solitary buddhas. Blessed One, this absorption is not even shared by those who profess the teachings of the buddhas. Therefore, Blessed One, there is no possession or nonpossession of this absorption. Why is that? Blessed One, it is because any phenomena that one encounters, as well as those one does not encounter, are nonexistent. Whenever there is a phenomenon, it is like this. Hence, what does not exist in any way is not something that one can either encounter or not encounter. Therefore, Blessed One, this absorption is uncommon.

“Furthermore, Blessed One, no one at all will dwell in this absorption. Why is that? Blessed One, it is because all beings dwell in absorption. Therefore, Blessed One, they do not dwell, or rest, in sameness. Therefore, this absorption is ineffable.

“Furthermore, Blessed One, this absorption is common to all beings. Why is that? Blessed One, this is how the sameness of all beings is attained. Therefore, Blessed One, this absorption is common to all beings.

“Furthermore, Blessed One, this absorption cannot be attained by anyone at all. Why is that? Blessed One, it is because the accumulation of sameness does not exist. Blessed One, it is because the sameness of all phenomena is not observable.

“Furthermore, Blessed One, this absorption is shared in the same way that all beings are shared. This absorption is also inalienable in the same way that all beings are inalienable.

“Furthermore, Blessed One, that absorption that is disengaged from beings is common to all beings. [F.259.b] Why is that? Blessed One, disengagement itself is absorption.

“Furthermore, Blessed One, this absorption is inconceivable. Why is that? Because it is beyond the realm of mind. This absorption is inconceivable.

“Furthermore, Blessed One, this absorption is inconceivable because phenomena are nonconceptual. Why is that? Blessed One, since they are nonconceptual, they are inconceivable. That which does not exist is absorption. Blessed One, the mind is not mind. However, it is absorption.

“Furthermore, Blessed One, this absorption does not dwell on marks, and that which does not dwell is absorption.

“Furthermore, Blessed One, this absorption is without attainment by virtue of not perfecting the degenerated. Blessed One, that which is not perfected is absorption.

“Furthermore, Blessed One, this absorption is degeneration‍—wherever there is a domain of the buddhas there is this absorption. Blessed One, ‘the domain of the buddhas’ is not a domain. That which is not a domain is absorption.

“Furthermore, Blessed One, this absorption is not taught. Why is that? Blessed One, the Dharma that is expressed to others with conventional speech does not exist within this Dharma. That which does not exist is absorption.

“Furthermore, Blessed One, this absorption is not syllables. Why is that? Blessed One, syllables like that do not exist, and that which does not exist is absorption.

“Furthermore, Blessed One, this absorption is inexpressible. That which is inexpressible is expressed. In this way, this absorption is inexpressible.

“Blessed One, this absorption is unknowable, [F.260.a] and that which is unknowable is absorption. In this way, Blessed One, this absorption is unknowable.

“Furthermore, Blessed One, an absorption that is taught does not exist in those teachings. Furthermore, that which does not exist is empty of essence, and that which is empty of essence is absorption.

“This absorption is sameness, and phenomena are sameness. Phenomena have not departed, and therefore, Blessed One, this absorption is inexpressible.”

The elder Śāradvatīputra then said to youthful Heart of the Glorious Lotus, “Heart of the Glorious Lotus, do you not desire this absorption?”

“Venerable Śāriputra, I do not desire this absorption. Why is that? Venerable Śāriputra, if I truly saw a nature in any phenomena, I would also desire phenomena.”

Śāriputra said, “Heart of the Glorious Lotus, do you not truly see the qualities of the buddhas?”

Heart of the Glorious Lotus said, “Venerable Śāriputra, if I truly saw a nature in the qualities of the buddhas, then I would be turning the qualities of the buddhas into conditioned things.”

Śāriputra said, “Heart of the Glorious Lotus, do you truly see the qualities of the buddhas?”

Heart of the Glorious Lotus said, “Venerable Śāriputra, if I truly saw any qualities of the buddhas, then the qualities of the buddhas would have become substantive things. However, venerable Śāriputra, no phenomenon is substantive. Venerable Śāriputra, if the qualities of the buddhas existed, they would also be understood as something other than the qualities of the buddhas. The qualities of the buddhas would become a product of the mind.”

The Blessed One praised youthful Heart of the Glorious Lotus saying, “Excellent!” [F.260.b]

The Blessed One then said to venerable Śāriputra, “Śāriputra, in response to every question you have asked, he has correctly asserted the nonabiding nature of phenomena. That is a sign of nonregression.”

Venerable Śāriputra said to youthful Heart of the Glorious Lotus, “Heart of the Glorious Lotus, the Blessed One has prophesied that you will not regress from progress toward unexcelled and perfect awakening.”

Youthful Heart of the Glorious Lotus then said to venerable Śāriputra, “Venerable Śāriputra, if there is such a property as not regressing from progress toward unexcelled and perfect awakening, then, indeed, venerable Śāriputra, the Thus-Gone One prophesied that I will attain unexcelled and perfect awakening.”

Venerable Śāriputra said, “Heart of the Glorious Lotus, do you not think, ‘I will fully awaken to unexcelled and perfect buddhahood’?”

“Venerable Śāriputra, I do not. Why is that? Venerable Śāriputra, if I did, that awakening would involve clinging to a self. Venerable Śāriputra, that being so, why would I think, ‘I will fully awaken to unexcelled and perfect buddhahood’?”

“Heart of the Glorious Lotus, do you not think that Śākyamuni has, at this moment, fully awakened to unexcelled and perfect buddhahood?”

“Venerable Śāriputra, if I cannot observe the qualities of Śākyamuni himself, how could I possibly observe his awakening? Therefore, why would I think that Śākyamuni has fully awakened to unexcelled and perfect buddhahood?”

Venerable Śāriputra said, “Heart of the Glorious Lotus, what actions do you engage in?”

At that moment youthful Heart of the Glorious Lotus produced miraculous displays. [F.261.a] When he produced those miraculous displays, the entire retinue became suffused with rays of light, and then he himself disappeared. Once he had disappeared, he asked venerable Śāriputra, “Śāriputra, do you see me?”

“Heart of the Glorious Lotus, I do not see you. I can only hear you.”

“Venerable Śāriputra, is that sound you hear Heart of the Glorious Lotus?”

“Youthful one, it is not.”

“Venerable Śāriputra, what is the reason for using the name Heart of the Glorious Lotus?”

“That name, Heart of the Glorious Lotus, is a symbolic designation of words.”

“Venerable Śāriputra, do symbolic designations of words engage in actions?”

“Heart of the Glorious Lotus, they do not.”

“Venerable Śāriputra, symbolic designations of words are not words. The actions of that which is not a word are not knowable. They do not exist in this vehicle or in another vehicle. They do not exist over here, or over there, or in between. Therefore, those actions have truly passed beyond suffering. Venerable Śāriputra, the actions of bodhisattvas are like that.”

Then the Blessed One smiled, and, as is the case whenever blessed buddhas smile, a variegated array of blue, yellow, red, white, crimson, crystal, and silver-colored rays of light emanated from his mouth and filled infinite, limitless world systems with light. After traveling as far as the abode of Brahmā, the light rays returned, filling infinite and limitless world systems with light. The light then circled the Blessed One three times and disappeared into the crown of his head.

The worlds of the great trichiliocosm shook six times. [F.261.b] They quivered, trembled, and quaked; wobbled, rocked, and swayed; and vibrated, shuddered, and reeled.

Venerable Ānanda then rose from his seat, draped his upper robe over one shoulder, and praised the Blessed One with these verses:

The Blessed One then said to venerable Ānanda, “When youthful Heart of the Glorious Lotus gave this teaching, thirty thousand creatures set out for awakening. With respect to today’s teaching, Ānanda, do you see those here before me who have set out for awakening? As soon as these householders pass away, they will be born among the gods of the Heaven of the Thirty-Three. When they pass away from there, they will then be born into the class of humans of Jambudvīpa during the final five-hundred-year period. As soon as they are born into Jambudvīpa, they will hear this Dharma teaching.”

Then those thirty thousand beings addressed the Blessed One, “Later on, in the future, we will explain this Dharma teaching.”

At that time, five hundred monks who were present in the assembly rose from their seats and addressed the Blessed One, “Blessed One, please bless this Dharma teaching. Blessed One, later on, in the future, we will also cause this Dharma teaching to flourish.” [F.262.b]

At that moment, Śakra, king of the gods, Brahmā, lord of the Sahā universe, and the Four Great Kings‍—all of whom were present in the assembly‍—addressed the Blessed One, saying, “Blessed One, please bless this Dharma teaching. Blessed One, we will guard and protect those Dharma teachers. We will exert ourselves and protect them.”

Then rays of light streamed from the body of the Blessed One, and out of each light ray emanations appeared. Every emanation then scattered and tossed flowers and incense to the monks. The Blessed One proceeded to manifest a miracle whereby the householder sons Bhadrapāla, Susārthavāha, Guhyagupta, Given by Lamp Wick, Varuṇa, Indradatta, the noble son Naradatta, and the eight holy men all looked to the east and saw as many blessed buddhas as there are grains of sand in the Ganges river. Such was the miracle he manifested.

The Blessed One then spoke to venerable Ānanda, “Ānanda, when this vast Dharma teaching given by the Thus-Gone One was taught and explained, those eight householders attained28 the absorption called complete illumination, and they will proclaim it.”

Then the Blessed One spoke these verses:

The Blessed One then said to venerable Ānanda, “Ānanda, if a monk has these four qualities, he will reject the awakening of a buddha. What are these four? (1) Ānanda, that monk will have excessive pride. [F.265.a] If that monk with excessive pride hears a teaching on the absence of excessive pride, he will be scared, fearful, and frightened. He will fall into a great abyss. He will fall to bottomless depths. He will become consumed with anger at such unwelcome words. (2) Furthermore, Ānanda, that monk will be attached to the self and have no boundaries. Ānanda, a monk who has these two qualities will reject the awakening of a buddha and become consumed with anger at such unwelcome words. (3) Furthermore, Ānanda, a monk with flawed discipline will behave improperly. Because their discipline is flawed, he will become timid when he hears lectures on discipline. Ānanda, a monk who has these three qualities rejects the awakening of a buddha and is consumed with anger at such unwelcome words. (4) Furthermore, Ānanda, a monk who has a view with reference points will assert the existence of a self. If he hears lectures on emptiness, he will become scared, fearful, and frightened with regard to nonattachment. Ānanda, a monk who has these four qualities rejects the awakening of a buddha and is consumed with anger at such unwelcome words.”

When the Blessed One had spoken those words, after the Well-Gone One had said this, he continued:

“Ānanda, when a monk who has four qualities hears the Dharma-Vinaya mastered by the thus-gone ones, he will be happy, delighted, and thrilled. [F.265.b] Ānanda, what are those four qualities? They are being a monk who is (1) free of excessive pride and (2) not influenced by Lokāyata views, (3) who teaches the pure Dharma to others without reference points, and (4) who does not cling to the self but rather possesses virtuous qualities and discipline. Ānanda, if a monk who has these four qualities hears the Dharma-Vinaya mastered by the thus-gone ones, he will be happy, delighted, and thrilled.”

When the Blessed One had spoken those words, when the Well-Gone One had said this, he continued:

When the Blessed One had said this, the monks and the whole world with its gods, humans, asuras, and gandharvas rejoiced and praised the Blessed One’s words.